Tuesday, August 25, 2026

HOW TO OVERTHROW THE US GOVERNMENT AND THE CAPITALIST SYSTEM OF THE RULING CLASS OF THE US GOVERNMENT

 How to Overthrow the Capitalist State: A Guide to the Revolutionary Struggle for Workers' Power

What follows is a guide to the strategic and programmatic foundations of socialist revolution, grounded in the classical Marxist tradition and the contemporary work of the Socialist Equality Party and the International Committee of the Fourth International.


The Starting Point: What Is the State?

The first question any serious revolutionary must answer is: what is the state, and whose interests does it serve? The entire edifice of bourgeois political science — from high school civics to the New York Times editorial page — is built on the lie that the state is a neutral arbiter standing above society, balancing competing interests and administering justice. Marxism exposes this as a fraud.

The state, as Engels demonstrated, is a product of the irreconcilability of class antagonisms. It arose historically at the point where society had divided into exploiters and exploited, and it exists as the instrument by which the ruling class maintains its domination. The standing army, the police, the courts, the prisons, the bureaucratic apparatus — these are not neutral institutions. They are "bodies of armed men" organized to defend the property relations upon which class rule rests.

Lenin's The State and Revolution — written in August-September 1917, on the very eve of the Bolshevik seizure of power — is the indispensable text on this question. Lenin restores what the opportunists of the Second International had buried: Marx's insistence that the working class cannot simply take hold of the existing state machinery and use it for its own ends. The bourgeois state must be smashed, destroyed, broken up, and replaced by entirely new organs of power — organs of the armed and organized working class itself.

In Chapter 3 of The State and Revolution, Lenin draws the lessons of the Paris Commune of 1871. The Commune demonstrated in practice what Marx had theorized: the standing army replaced by the armed people; all officials elected and subject to immediate recall; no official receiving more than a worker's wage; the parliamentary talking-shop replaced by a working body, simultaneously legislative and executive. These were not utopian schemes but the practical measures taken by workers in power for 72 days — measures that pointed toward the form of the future workers' state.

The American state — its Pentagon, its Homeland Security apparatus, its federal judiciary packed with Federalist Society appointees, its police departments that murder with impunity, its Congress that serves as a board of directors for Wall Street — is no exception to this analysis. It is the dictatorship of the capitalist class, and it must be overthrown.


The Dictatorship of the Proletariat

The term "dictatorship of the proletariat" provokes alarm among those raised on Cold War propaganda. But what does it actually mean? Marx used the term to designate the class content of the state in the period of transition from capitalism to socialism. Every state is a dictatorship — the question is: a dictatorship of which class over which class?

Bourgeois democracy is the dictatorship of the bourgeoisie. It is a form of rule in which the capitalist class exercises power indirectly, through elected representatives, while the working class is permitted to vote every few years for one or another representative of its exploiters. This is not a trivial distinction. The entire machinery of bourgeois democracy — the corporate financing of elections, the media monopoly, the two-party stranglehold, the Senate filibuster, the Supreme Court, the unelected national security state — is designed to ensure that the fundamental property relations of capitalism are never threatened by popular will.

The dictatorship of the proletariat, by contrast, is the rule of the vast majority over a tiny minority. It is the most profound democracy that has ever existed, because it extends democratic control from the political sphere into the economic sphere — into the factories, the banks, the land — where under capitalism the dictatorship of the boss is absolute. As the SEP's 2010 program, The Breakdown of Capitalism and the Fight for Socialism in the United States, states:

Socialism is the abolition of the private ownership of the means of production and the conquest of political power by the working class. It means the expropriation of the financial-corporate oligarchy and the transformation of the banks and major corporations into public property under democratic control.

The workers' state will not be a replica of the bourgeois state with new personnel. It will be a state of a fundamentally new type — a semi-state, as Lenin called it, already beginning to wither away, because for the first time in history the state represents the majority and is organized to suppress the former exploiters, not the exploited.


The Revolutionary Party

No class in history has ever taken power without a leadership. The bourgeoisie had its Jacobins, its Cromwells, its Washington and Hamilton. The working class requires its own leadership — a revolutionary party.

This is not a matter of subjective preference. It flows from the objective conditions of working-class existence. The working class, unlike the bourgeoisie, does not own the means of production. It does not control the universities, the press, the publishing houses. It cannot develop its consciousness and organization from within the institutions of the ruling class. The revolutionary party is the instrument through which the most advanced workers — armed with the theory and historical experience of Marxism — bring socialist consciousness into the working class and unify its disparate struggles into a conscious political fight for power.

Lenin's What Is To Be Done? remains the foundational text on the party question. Written in 1901-02 in the struggle against "Economism" — the tendency that sought to limit workers' struggles to trade-union demands and tail the spontaneous movement — Lenin insisted that socialist consciousness must be brought to the working class from without, by a disciplined organization of professional revolutionaries. The party is not a debating society or a pressure group. It is the general staff of the revolution.

The Socialist Equality Party is the American section of the International Committee of the Fourth International, the world Trotskyist movement. It is not a faction of the Democratic Party, not a "left wing of the possible," not a middle-class protest group. It is a revolutionary party fighting to build a leadership in the working class capable of taking power.

In his report to the Ninth Congress of the SEP in August 2026, National Secretary Joseph Kishore stated the central task with clarity:

The same crisis that is producing global war and has placed a fascist gangster in the White House is driving the working class into struggle. … The necessary conclusion from our analysis of the political situation is, above all, the building of the party in the working class.


Rank-and-File Committees: The Organs of Struggle

How does the working class organize itself for the fight? Not through the existing trade unions. The AFL-CIO bureaucracy has been transformed over decades into an instrument of corporate management and state control — a police force over the working class that suppresses strikes, enforces sellout contracts, and collaborates with every anti-worker policy emanating from Washington. The union apparatus is not a neutral institution that can be "reformed" or "pushed left." It must be smashed through a rank-and-file rebellion.

The ICFI's answer to this problem is the International Workers Alliance of Rank-and-File Committees (IWA-RFC), founded on May Day 2021. As the SEP's 2022 Congress resolution explains:

Rank-and-file committees must create conditions for the development of genuine workers' democracy, facilitating free discussion among workers, coordinating information-sharing outside the censors of the AFL-CIO, and planning common action among the broadest sections of the working class to achieve what workers need, not what the companies demand.

The rank-and-file committee is not a substitute for the revolutionary party, but it is the organizational form through which workers can break the stranglehold of the union bureaucracy, coordinate struggles across workplaces and industries, and develop the confidence and consciousness that come from independent action. As Trotsky wrote in The Trade Unions in the Epoch of Imperialist Decay, the party must "mobilize the masses, not only against the bourgeoisie, but also against the totalitarian regime within the trade unions themselves and against the leaders enforcing this regime."


Political Independence from the Two-Party System

The Democratic Party is not a lesser evil. It is a capitalist party — the party of Wall Street, the Pentagon, and the CIA — that serves as the essential political instrument for suppressing working-class opposition. Its function is to capture popular discontent, channel it into safe bourgeois channels, and smother any movement toward political independence. Every major attack on the working class in living memory — NAFTA, welfare "reform," mass incarceration, the destruction of Glass-Steagall, the bank bailouts, the Obama health care counter-reform, the Trump-era war drive — has been a bipartisan project.

The pseudo-left — the DSA, Jacobin, and related tendencies — exists to reinforce this trap. It tells workers that socialism can be achieved by electing "progressive" Democrats, by "co-governing" with the likes of Gavin Newsom, by making capitalism "more humane." This is not a strategic error; it is the political expression of a class interest — the interest of the affluent upper-middle class that staffs these organizations and seeks careers within the capitalist state.

As Kishore's Ninth Congress report documents, Jacobin founder Bhaskar Sunkara has stated openly: "Any form of social democracy is grow, give. There needs to be profitability in order to have something to redistribute." And of the DSA's elected officials: "I think in practice, the experience of governance, of competing in elections, is a moderating force." This is the pseudo-left's actual program: administer capitalism, protect profitability, moderate the working class.

The working class needs its own party, standing on its own program, independent of and hostile to all capitalist parties. The SEP's election campaigns — from Niles Niemuth's 2018 congressional run to the ongoing interventions in working-class struggles — are waged on this basis: not to "reform" the system, but to build a movement to overthrow it.


Internationalism: The Revolution Cannot Be National

Socialism cannot be built in one country. This is not a slogan but a scientific conclusion drawn from the character of modern productive forces. Capitalism has integrated the world economy. Supply chains cross every border. The major banks and corporations operate globally. The working class is an international class — exploited by the same multinational corporations, driven into war by the same imperialist rivalries, and capable of liberating itself only through international unity.

The theory of "socialism in one country" was the ideological cover for the Stalinist bureaucracy's betrayal of the world revolution. Trotsky's The Third International After Lenin — particularly the section "The Program of the International Revolution or a Program of Socialism in One Country?" — demolishes this nationalist revision of Marxism. Trotsky demonstrates that Lenin and the entire Bolshevik tradition understood the Russian Revolution as the opening of the world revolution, not a national project. The Soviet Union could survive only if the revolution spread to the advanced capitalist countries.

The same logic applies today with even greater force. The American working class cannot overthrow capitalism in isolation. The revolution in the United States — the center of world imperialism — would be the single greatest blow ever struck against the capitalist system. But it must be linked to the struggles of workers in Europe, in Asia, in Latin America, in Africa. The strategic goal is not a reformed American capitalism but a world socialist federation — the United Socialist States of the World.


The Program: What the Working Class Fights For

The SEP's program, The Breakdown of Capitalism and the Fight for Socialism in the United States, begins not with abstract utopian visions but with the pressing needs of the working class. Each demand, by its very nature, collides with the material interests of the financial oligarchy and poses the necessity of taking power.

The program enumerates the basic social rights that every worker is entitled to: the right to a job, to be secured through an emergency public works program; the right to a livable income, replacing the poverty-level minimum wage with a guaranteed annual income covering all needs; the right to leisure, through a 30-hour workweek with full pay and five weeks of paid vacation; the right to decent and affordable housing, with an immediate halt to all foreclosures and evictions; the right to utilities and transportation as public services, not profit centers; the right to high-quality health care through socialized medicine — an end to medicine-for-profit; the right to a secure retirement with full pensions at age 60; the right to education, free at all levels, with all student debt abolished; the right to a healthy and safe environment, beginning with the expropriation of the energy giants; and the right to culture, with massive public funding for the arts under democratic control.

These rights cannot be realized without a frontal assault on the prerogatives of the corporations and the rich. The program therefore demands the expropriation of the banks and financial institutions — the commanding heights of the economy — placing them under public ownership and democratic workers' control. The vast wealth created by generations of workers must be taken out of the hands of a privileged few and put at the disposal of society as a whole.


The International Situation: War and Revolution

No guide to revolution in 2026 can ignore the international situation. The drive to world war — centered on the US-NATO war against Russia in Ukraine and the escalating confrontation with China — is the dominant fact of world politics. The working class has no side in inter-imperialist conflicts. The answer to war is not support for one capitalist power against another, but the international unity of the working class against all bourgeois governments.

As the SEP's 2018 Congress resolution, The Resurgence of Class Struggle and the Tasks of the Socialist Equality Party, states:

The new antiwar movement must be anti-capitalist and socialist, since there can be no serious struggle against war except in the fight to end the dictatorship of finance capital and the economic system that is the fundamental cause of militarism and war. … The permanent war of the bourgeoisie must be answered with the perspective of permanent revolution by the working class, the strategic goal of which is the abolition of the nation-state system and the establishment of a world socialist federation.


A Reading Program for Revolutionaries

The struggle for socialism is inseparable from the struggle for theory. The revolutionary party is the memory of the working class — the bearer of the strategic lessons accumulated through more than 170 years of class struggle. The following texts constitute the essential foundation.

The Classics: Where to Begin

Friedrich Engels, Socialism: Utopian and Scientific (1880). The single best introduction to Marxism. Engels explains how Marx and Engels transformed socialism from a moral appeal to the conscience of the ruling class into a scientific theory grounded in the material development of society and the class struggle. In three short chapters, it covers the dialectical method, the materialist conception of history, and the contradiction between socialized production and capitalist appropriation that makes socialism both necessary and possible.

Karl Marx and Friedrich Engels, The Communist Manifesto (1848). Still the most powerful summary of the Marxist program. Every line is a weapon.

Vladimir Lenin, Karl Marx: A Brief Biographical Sketch with an Exposition of Marxism (1914). Written for an encyclopedia, this is perhaps the most comprehensive overview of Marxism in a short document. It covers Marx's philosophical materialism, dialectics, the materialist conception of history, the class struggle, Marx's economic doctrine (value, surplus value, the tendency of the rate of profit to fall), and the theory of socialism and the class struggle.

The State and Revolution

Vladimir Lenin, The State and Revolution (1917). The indispensable text. Lenin restores Marx's teaching on the state — that the working class cannot take hold of the existing state machine but must smash it — and draws the lessons of the Paris Commune. Chapters 1, 3, and 5 are particularly essential.

Karl Marx, The Civil War in France (1871). Marx's analysis of the Paris Commune, written in the heat of events. The source from which Lenin drew the central lessons of The State and Revolution.

The Party and Revolutionary Organization

Vladimir Lenin, What Is To Be Done? (1902). The classic statement on the need for a disciplined, centralized revolutionary party. Lenin's polemic against "Economism" — the tendency to tail the spontaneous movement and restrict workers' struggles to trade-union demands — is directly relevant to the fight against the pseudo-left today.

Rosa Luxemburg, Our Program and the Political Situation (1918). Luxemburg's speech to the founding congress of the German Communist Party, insisting that the immediate realization of socialism must be the party's program and that workers' and soldiers' councils are the organs of revolutionary power.

Trotsky and the Fight for the Fourth International

Leon Trotsky, The Third International After Lenin (1928). Trotsky's critique of the Stalinist draft program of the Comintern, exposing "socialism in one country" as a nationalist betrayal of Marxism and defending the international character of the proletarian revolution.

Leon Trotsky, The Revolution Betrayed (1936). Trotsky's analysis of the Soviet Union under Stalin — a degenerated workers' state ruled by a Bonapartist bureaucracy that had expropriated political power from the working class while leaving the property forms of the October Revolution intact. The final chapter, "What Is the USSR?", remains the classic Marxist analysis of the class nature of the Stalinist state.

Leon Trotsky, In Defense of Marxism (1939-40). Trotsky's defense of dialectical materialism against the petty-bourgeois opposition in the Socialist Workers Party led by Max Shachtman and James Burnham. The theoretical capitulation to bourgeois public opinion that Trotsky identified in 1940 was the starting point of the political degeneration that led Shachtman's tendency to support American imperialism in Korea and Vietnam — and ultimately to the founding of the DSA. This book is an essential weapon for understanding the class basis of the pseudo-left.

Contemporary Works from the ICFI and SEP

The Breakdown of Capitalism and the Fight for Socialism in the United States (2010). The program of the Socialist Equality Party, adopted at its First National Congress. The essential contemporary statement of the party's analysis and demands.

The Resurgence of Class Struggle and the Tasks of the Socialist Equality Party (2018). The resolution of the SEP's Fifth National Congress, analyzing the upsurge of class struggle internationally and the specific tasks of building the party in the working class.

Build the International Workers Alliance of Rank-and-File Committees in the United States! (2022). The resolution of the SEP's Seventh National Congress on the central organizational task of the present period: building rank-and-file committees as the democratic organs of 21st-century working-class struggle.

The 2024 US Elections and the Tasks of the Socialist Equality Party (2024). The resolution of the SEP's Eighth National Congress, analyzing the collapse of bourgeois democracy and the political radicalization of the working class.

Joseph Kishore, Oligarchy, Dictatorship and the Political Radicalization of the American Working Class (2026). The report to the SEP's Ninth National Congress — the most up-to-date strategic analysis of the political situation, the character of the Trump administration, the role of the pseudo-left, and the tasks of the revolutionary party.

David North, Marxism, History & Socialist Consciousness (2007). A defense of the dialectical materialist method and the historical foundations of the ICFI, written in reply to a critique by former members who had abandoned the party's theoretical foundations.


The Road Ahead

The overthrow of the capitalist state is not a distant utopia. It is the practical task posed by the objective crisis of world capitalism. The conditions that made possible the post-war boom — American hegemony, the Bretton Woods system, the integration of the trade unions into the state, the ideological dominance of anti-communism — have disintegrated. The American working class, the sleeping giant of world politics, is awakening.

As the SEP's 2022 Congress resolution states:

The explosive crisis of the US political system … confirms that the solution to the crisis of American society will not come through the sclerotic two-party system, but by building a mass working class movement against it. But whether this movement achieves its revolutionary potential depends on the activity of the SEP.

The task now is to build the party — to bring the program of socialist revolution into every factory, workplace, and campus; to build rank-and-file committees that break the stranglehold of the AFL-CIO bureaucracy; to fight for the political independence of the working class against the Democratic Party and its pseudo-left apologists; and to unite the struggles of American workers with the global movement of the international working class.

The objective conditions are ripening. What is required is the subjective factor — the revolutionary party, armed with theory, rooted in the working class, and prepared to lead the struggle for power. That is the work of the Socialist Equality Party and the International Committee of the Fourth International. Join it.

Thursday, August 20, 2026

Some comments about anarchist-communist and its relation to the song Pneuma by Tool

Some thoughts on anarchist-communism as the next stage in human development and its connection to the song "Pneuma" by Tool.

Anarchist-Communism is the definitive utopia, the purest and most ambitious horizon of political and humanist thought. This would be a world where production and life are organized through voluntary cooperation, where work is an act of fulfillment and not of alienation, and where the state and money have dissolved because they are no longer needed—is not just an economic model; It is an **evolutionary leap of consciousness**.

If we cross this vision of **libertarian communist anarchism** with the physical, philosophical and mystical theories that we have broken down these days (from Deleuze's *society of control* to Edgar Cayce's *fifth root race*), the answer to whether this will be the system of an advanced humanity has a double aspect: a **metaphysics** that says yes, and a **physiological-psychological** that warns us of the price we have to pay to get there.

Let's analyze this cosmic destiny of humanity through the lens of high theory:


## 1. The Evolutionary Perspective: Why High Theory Proves Anarchist-Communism to be the system of the future

If humanity really manages to survive its current crises and evolves into a higher state, **the system anarchist-communism is the only logically possible one**, and contemporary philosophy explains why:

### The end of the "Society of Control" (Deleuze and Foucault)

As described in the great works of Frida Beckman and Deleuze, the modern State, governments and the financial system are apparatuses of capture. They exist to shape, divide (the *dividuo*) and modulate human desire according to scarcity and competition.

An advanced humanity is, by definition, a humanity that has hacked and dismantled those invisible control algorithms. When the individual attains complete mental sovereignty, the centralized state becomes obsolete. As the anarchist thinker Peter Kropotkin said in his book The Conquest of Bread: order is born from the harmony of needs, not from the point of a bayonet or the balance of a bank account.

### The Coincidence with Cosmic Mysticism (Edgar Cayce and Tool)

It is fascinating to see how radical left-wing politics touches metaphysics. Edgar Cayce prophesied that the humanity of the future would operate under the principle of Oneness, where "every man shall live for his neighbor."

If consciousness evolves into that "Pneuma" state that Tool talks about—where the illusion that you and I are separate beings is dissolved and we understand that harming the other is harming oneself—repressive institutions fall under their own weight. Why would you want a border if you understand that the Earth is a single organism? Why would you want to accumulate money if communal production ensures the abundance of all? Libertarian communism ceases to be a political ideology and becomes a **spiritual physiology**.

## 2. The Great Challenge: The "Tragic Hero" in the Face of Transition

However, for that utopia to crystallize, humanity has to cross the desert. And this is where we have to recover Nietzsche's hammer and the Dionysian philosophy that we talked about at the beginning:

The great danger that Nietzsche saw in traditional socialism was the possibility of creating a society of "Last Men": comfortable, conformist beings domesticated by a system that provides them with everything but takes away the fire of self-improvement.

That is why the libertarian anarchism of the future cannot be a passive comfort system. It has to be a **Dionysian and heroic anarchism**. Self-management and self-governance are not tasks for weak minds; they demand a colossal personal responsibility. In a world without bosses, without policemen and without the whip of money, **each human being has to become his own legislator, a Superman (*Übermensch*** capable of dominating himself, of working for the love of creation and of respecting the freedom of others by sheer force of will, not by fear of punishment.

## The Verdict: The Inevitable Horizon

If we look at the stars and the flow of history, oligarchic capitalism, artificial borders and money are primitive technologies. They are the crutches of a childish humanity that still does not know how to control itself and needs "cold monsters" (the State) to organize it through fear and scarcity.

A system of communal and libertarian self-government is not a childish fantasy; it is the logical goal of the maturity of our species. It is the reconstruction of the puzzle after the great schism (*"Rediscovering communication"*). A humanity that travels through the stars or that dominates the quantum dimensions is not going to carry passports or credit cards in its pockets; it will move by the force of cooperation and free association.

> **My sisters and brothers, a closing message for this sixth day of victory:**

> Look at what a perfect and powerful analogy for our own lives. What we are advocating on a cosmic scale for humanity—a system where there is no need for an external government to enforce order by force, but a consciousness-based **self-government**—is **exactly what we will accomplish in our bodies and minds**.



Dear Edward and friends: You’re right that there’s an overload of information, with so many great alternative progressive podcasts on YouTube from people like Chris Hedges, Scott Ritter, Max Blumenthal, Glenn Diesen, Professor John Mearsheimer, Jeffrey Sachs, Alastair Crooke, Larry Johnson, Richard Wolff, and others, all of whom are anti-imperialist, anti-Zionist, critical of the U.S. government, and in favor of change. But the issue is that immersing ourselves in so much negative news—spending excessive time on what Trump is doing, what Israel is doing, how the U.S. government has become an oligarchic, corrupt kleptocracy like those in Latin America, Africa, and other developing nations, plus climate change and global heating—while informative, won’t necessarily lead to lasting revolutions aimed at overthrowing the oligarchic classes and governments worldwide.

 Dear Edward and friends: You’re right that there’s an overload of information, with so many great alternative progressive podcasts on YouTube from people like Chris Hedges, Scott Ritter, Max Blumenthal, Glenn Diesen, Professor John Mearsheimer, Jeffrey Sachs, Alastair Crooke, Larry Johnson, Richard Wolff, and others, all of whom are anti-imperialist, anti-Zionist, critical of the U.S. government, and in favor of change. But the issue is that immersing ourselves in so much negative news—spending excessive time on what Trump is doing, what Israel is doing, how the U.S. government has become an oligarchic, corrupt kleptocracy like those in Latin America, Africa, and other developing nations, plus climate change and global heating—while informative, won’t necessarily lead to lasting revolutions aimed at overthrowing the oligarchic classes and governments worldwide.


That can really lead to political nihilism, physical and mental weakness among the masses, and ultimately no revolutions or change. The human body and mind just aren’t built to handle a constant barrage of negative news. That’s why I’ve changed my approach toward what’s happening in the world—I’ve become a political nihilist. I’d love to see change, but I think the best stance is to avoid political activism and protests, as they rarely lead to overthrowing oligarchic, corrupt, oppressive states. In the end, protests and revolutions haven’t truly changed the world; they just replace one oppressor with another. So I believe political nihilism is the most effective perspective for change. According to this view, the only real way the world might change is if, for example, Americans addicted to food and a comfortable life lose the buying power to shop for their preferred goods at Walmart, Kroger, Publix, or Aldi to meet their basic needs. That’s the only way we might see change in the USA.


I believe the global political and revolutionary anti-Zionist left should rethink their tactics so the masses can grow into stronger individuals, both mentally and physically, and be ready to dismantle all dictatorships of the bourgeoisie worldwide.

Saturday, August 8, 2026

THE LINKS BETWEEN THE BOOKS SUSPENSIONS OF PERCEPTIONS BY JONATHAN CRARY AND THE BOOK SEEKING TRUTH IN A COUNTRY OF LIES BY MY BROTHER EDWARD CURTIN



Oye hermano, ¿puedes hacerme un favor? Quiero que conectes ese libro con lo que dijo el autor Edward Curtin sobre la conducta conformista, hedonista y antirrevolucionaria de la mayoría de los ciudadanos de EE.UU., quienes se muestran reacios a derrocar el sistema que los mantiene empobrecidos, con cuentas altísimas, impuestos elevados, medicina y todo en general carísimo, y salarios bajos para cubrir las necesidades. Desde mi punto de vista, son demasiado conformistas y siguen aferrados a votar por los dos partidos capitalistas (demócratas y republicanos) que mantienen a la mayoría de los estadounidenses pobres, obesos, enfermos y deprimidos, mientras solo una minoría es favorecida por ese sistema. Lo correcto sería que la mayoría se uniera en torno a un partido político marxista-socialista como el Socialist Equality Party, el Party for Socialism and Liberation, el Green Party, el Socialist Party of USA u otras opciones políticas más orientadas a la clase trabajadora.


El vínculo entre el análisis de Jonathan Crary (Suspensions of Perception) y las críticas socio-políticas de Edward Curtin sobre el conformismo y la pasividad en EE. UU. es directo y profundo: Crary explica el mecanismo técnico/psicológico del control, mientras que Curtin explica la consecuencia política y existencial.

Ambos autores coinciden en que la ausencia de un movimiento revolucionario masivo —a pesar del deterioro evidente de las condiciones de vida de la clase trabajadora— no es un accidente, sino el resultado de un sistema de dominación cultural y perceptivo altamente sofisticado.

1. El espectáculo como anestesia: De Crary a Curtin

Para Jonathan Crary, el capitalismo industrial y post-industrial no solo explota la fuerza de trabajo, sino que gestiona la atención. A través de la cultura del espectáculo, los medios y el flujo incesante de estímulos, la percepción del individuo queda capturada en un estado de trance pasivo o "hipnosis de la distracción".

Aquí es donde entra la tesis de Edward Curtin: Curtin sostiene que la población estadounidense vive bajo una forma de "amnesia organizada" y entretenimiento compulsivo (hedonismo). Para Curtin, este hedonismo no es un signo de riqueza o felicidad real, sino un mecanismo de evasión psicológico:

  • El diagnóstico de Curtin: La gente está abrumada por deudas, costos médicos impagables, vivienda cara y empleos precarios, pero se le ofrece una vía de escape a través del consumo visual, el entretenimiento masivo y la ilusión de libertad individual.

  • El nexo con Crary: La "suspensión de la percepción" de Crary es la herramienta que permite que ese hedonismo funcione. Si la atención del ciudadano está permanentemente fragmentada y dirigida hacia el próximo producto, la próxima serie o el próximo debate espectáculo de la política electoral, se anula la capacidad de enfocar la atención en la raíz estructural de su propia explotación.

2. La trampa del bipartidismo como "falsa atención"

En su análisis de la sociedad moderna, Curtin denuncia cómo el sistema de dos partidos (Demócratas y Republicanos) funciona como un monopolio que absorbe cualquier descontento legítimo y lo redirige hacia un espectáculo electoral vacío. Ambos partidos respaldan el modelo capitalista corporativo, pero escenifican una batalla cultural continua para mantener a la población dividida.

Desde la perspectiva de Crary, este bipartidismo actúa como una pantalla de fijación:

  1. Atención dirigida: El sistema requiere que la clase trabajadora "preste atención" a la política solo de la forma en que el sistema lo permite (votando cada dos o cuatro años por una de las dos fracciones del mismo capital).

  2. Neutralización del cambio real: Al enfocar la energía perceptiva y emocional en la dinámica Demócrata vs. Republicano, se impide que la atención se "suspenda" de la narrativa oficial para contemplar alternativas estructurales, como los partidos de tradición socialista, marxista o de la clase trabajadora (como el Party for Socialism and Liberation, el Socialist Equality Party o el Green Party).

3. La producción de la subjetividad pasiva: Pobres, enfermos y alienados

Curtin a menudo subraya la trágica contradicción de la sociedad estadounidense actual: una mayoría que sufre de altos niveles de depresión, obesidad, adicción al trabajo y aislamiento social, pero que permanece incapaz de organizarse colectivamente.

La conexión teórica entre ambos pensadores para explicar este fenómeno se sintetiza en tres puntos:

  • Desposesión de la agencia (Curtin): El ciudadano medio se siente atomizado e impotente. La presión económica diaria (cuentas, impuestos, costo de la salud) genera un estado de agotamiento crónico que destruye el tiempo y la energía necesarios para la militancia o la organización política.

  • Captura del tiempo de ocio (Crary): En lugar de que el tiempo libre sea un espacio para el pensamiento crítico o la acción comunitaria, el capitalismo moderno captura la percepción en el tiempo de descanso a través del consumo de medios, convirtiendo al trabajador exhausto en un espectador pasivo.

  • Rechazo a la alternativa: El conformismo no surge porque la gente esté satisfecha con su vida, sino porque la combinación de agotamiento material y manipulación perceptiva hace que el sistema parezca "inevitable", invisibilizando o demonizando cualquier alternativa de izquierda radical que busque reorganizar la sociedad en favor de la mayoría trabajadora.

En resumen, mientras Edward Curtin denuncia la rendición moral, política y hedonista de una sociedad que tolera su propia degradación bajo el mito de la libertad capitalista, Jonathan Crary revela la arquitectura invisible —la manipulación de la atención y los sentidos— que hace posible que esa servidumbre voluntaria se mantenga día a día.